Chinese
即使能够消除黑暗的伟大显现者太阳和月亮，也是以大地和无量宫的光芒为依托。然而，未来这两位天子及其眷属，当寿命和福德耗尽时，在各个世界之间，会被束缚在如同监狱般的黑暗深渊中，甚至无法伸缩手臂，最终会陷入如同大盲人般的境地。这样的时刻也会到来。《亲友书》中说：“获得日月之身，以自身的光芒照亮整个世界，之后又陷入黑暗深渊，甚至连自己的手臂也看不见。”因此，所有有漏的安乐本质上都是痛苦，但却因傲慢而自满，最终只能承受轮回的痛苦。《劝学书》中说：“在这被痛苦之火堆积所威胁的世界上，那些自以为快乐而生起傲慢的人，实际上是在打开阎罗王的嘴巴，那是来世的树木的种子。”这些天界的因果关系，也从《正念近住经》中摘录：“不欲无我，不喜执取，那是诸妻之首，将转生为四大天王。恭敬父母和主要亲属，赞颂并忍耐，喜爱争斗，将转生为三十三天。不喜争论和争斗，一心精进于善，他们将前往无诤天。博学多闻，持守佛法，具有智慧并渴望解脱，喜爱功德者将前往兜率天。进入调伏自身，乐于守护戒律者，将前往不食鬼魅的化乐天。任何众生不诽谤贤善，布施、调伏且具有正见，拥有卓越的功德，必定能自在于他化自在天。”并且，将这些善根以三学圆满的方式修持的果报，也在该经中说：“以戒律获得天界，以禅定获得殊胜，以如实了知一切，最终将不再有轮回。”第二，非天众
English
Even the great manifestors that can dispel darkness, the sun and the moon, rely on the earth and the light of the immeasurable palace. However, in the future, these two sons of gods and their retinues, when their lifespan and merit are exhausted, will be bound in the dark abyss like a prison between the various worlds, unable even to stretch or contract their arms, and will eventually fall into a state like that of a great blind person. Such a time will also come. It is said in the "Letter to a Friend": "Having obtained the bodies of the sun and moon, illuminating the entire world with their own light, they will again go into the darkness, unable even to see their own outstretched hand." Thus, all contaminated happiness is essentially suffering, but due to arrogance and self-conceit, one can only experience the suffering of samsara. It is said in the "Exhortation to Learning": "In this world threatened by piles of suffering fires, those who arise with arrogance, thinking they are happy, are actually opening the mouth of Yama, which is the seed of the tree of future lives." The causes and effects of these realms of gods are also excerpted from the "Satipaṭṭhāna Sutta": "Those who do not desire selflessness and do not like to grasp, they are the best of wives and will be reborn as the Four Great Kings. Those who respect parents and principal relatives, praise and are patient, and love to fight, will be reborn as the Thirty-three Gods. Those who do not like arguing and fighting, and diligently strive for virtue, they will go to the Heaven of No Strife. Those who are learned, uphold the Dharma, have wisdom and desire liberation, and love qualities will go to the Tuṣita Heaven. Those who enter into taming themselves and are happy to keep the precepts will go to the Nirmāṇarati Heaven where ghosts do not eat. Any sentient beings who do not slander the virtuous, give, tame, and have right view, possess excellent qualities, and will surely have power over the Paranirmitavasavartin Heaven." Furthermore, the result of practicing these roots of virtue in a manner complete with the three trainings is also stated in that sutra: "Through discipline, one obtains heaven; through meditation, one obtains distinction; through truly knowing everything as it is, one will ultimately have no rebirth." Second, the assembly of Asuras.
Chinese
讲述苦难是：如此，阿修罗众生天生具有傲慢，因傲慢而生起我慢，被烦恼所困扰。他们互相争斗，尤其因为居住在金地上的阿修罗之王塔布赞，拥有装饰精美的宫殿，金城和诺布赞等集会场所，拥有众多财富而骄傲。然而，三十三天界的诸神拥有殊胜的胜利宫殿，美丽的城市和乔布赞等集会场所，比他们更加优越的荣耀和圆满的财富。阿修罗们无法忍受，怀着憎恨的嫉妒之敌，用残酷的斧头砍伤自己的意识，使其衰败，总是心中悲痛和痛苦。此外，当他们与诸神战斗时，诸神的力量非常强大，远远超过阿修罗。在天空中，有如头发般的雷声，武器的雨点，身体的光芒，威严和狂风的呼啸声等巨大力量的战场上相遇时，诸神即使被砍断四肢也能立即恢复，没有伤痕。而阿修罗们像人类一样，如果被击中要害就会死亡。因此，阿修罗们被诸神的强大武器砍断头颅和四肢等痛苦所折磨。如此争斗的原因，在《正念经》中说，是因为阎浮提的人们积累了巨大的非福德业力。在《土地品》中说，诸神嫉妒阿修罗的女儿，阿修罗贪恋诸神的甘露。在其他经文中说，如意树的根在阿修罗界，但花朵和果实的荣耀在天界盛开，阿修罗无法忍受，因此发生争斗。如果将各个政权分开来简要描述争斗的方式：黑白龙争斗，各自失败。中间天空诸神加入，森林一方龙失败。罗睺星加入战斗时获胜。四大天王加入，阿修罗失败。带项链者战斗时也失败。之后，塔布赞愤怒地在地上跺脚。
English
The explanation of suffering is as follows: The Asuras, by nature, possess arrogance, and from that arrogance arises pride, which is completely afflicted by disturbing emotions. They fight and quarrel among themselves. In particular, because the Asura king Tagzang, who dwells on the golden earth, possesses exquisitely adorned palaces, the golden city, and assembly places like Norzang, and is proud of his many riches. However, the gods of the Thirty-Three Heavens possess the magnificent Victory Palace, the beautiful city, and assembly places like Chozang, which are far superior in glory and abundant wealth. The Asuras cannot bear this, and with the cruel axe of envious hatred, they cut and degrade their own consciousness, constantly grieving and suffering. Furthermore, when they fight with the gods, the power of the gods is extremely fierce, far surpassing the Asuras. In the midst of the sky, there are sounds like hair-raising thunder, rains of weapons, the light of bodies, majesty, and the roaring sound of great scattered winds. When they meet on the battlefield of great strength and power, the gods, even if their limbs are severed, immediately recover and are without wounds. But the Asuras, like humans, die if struck in a vital spot. Therefore, the Asuras are tormented by the suffering of having their heads and limbs severed by the powerful weapons of the gods. The reason for such strife, according to the Mindfulness Sutra, is that the people of Jambudvipa have accumulated great non-virtuous karma. According to the Earth Chapter, the gods are jealous of the daughters of the Asuras, and the Asuras are attached to the nectar of the gods. According to other sutras, the roots of the wish-fulfilling tree are in the Asura realm, but the glory of the flowers and fruits flourishes in the heavenly realm, which the Asuras cannot bear, and thus strife arises. If we briefly describe the manner of strife by dividing the various realms of existence: When black and white nagas fight, each side loses. When the gods of the intermediate space join, the nagas of the forest side lose. When Rahu joins the battle, he is victorious. When the Four Great Kings join, the Asuras lose. When the one with the necklace fights, he also loses. Then, Tagzang, in anger, stamps his feet on the ground.
Chinese
大地摇动山峰震，帝释宝座亦摇撼，心想摇动因何起，知是应战传令曰：死亡之兆已显现。 注：时至者归其位，余者务必息战事。 智者洞悉此征兆，身披甲胄骑巨象。 彼有头颅三十三，如是帝释名眼美，力胜等三十二近臣。 头颅利齿苑囿池，玉女侍女乐器七七具。 幻化之时以悦众，有情欲女之媚术，沉醉摧毁金刚等兵器。 天身，七圣，善妙纹饰之车为量度。 注七：天王能持左，须弥山碎变血海。 击中必死兵器尘，弥漫虚空声光日，月蚀地动等等也。 如是说。 彼等非天虽有时，具择善恶之智慧，然因彼处众生障蔽故，不得声闻缘觉之见道。 圣龙树云：非天虽具天之性，然怀嫉妒天福德之苦恼。 彼等虽具智慧然，为众生之障蔽故，未曾得见真实谛。 如是说。 虽是如此然大乘之法藏，不可思议故与彼不同。 宝积经云：尔时宣说此法类，天与龙及非天，鹏及人非人，并无数大腹行，皆得离尘离垢之法眼。 如是说。 因者，非天之族云：恒常欺诳行幻术，不作诸罪喜争斗，且又乐于作布施，是为非天具权势。 如是说。 三说人苦分二：根本之苦与，支分之苦说。 初说根本苦分三：苦苦与变苦，及遍行粗重苦。
English
When the earth quakes and the mountains tremble, and even Indra's throne shakes, he thinks, "What is the cause of this shaking?" Knowing it is due to battle, he issues a command to the front lines, saying, "Signs of death have appeared." Note: Those whose time has come, return to your positions. Others, be sure to cease hostilities." The wise one, understanding these omens, dons armor and rides a mighty elephant. It has thirty-three heads, and such an Indra is called 'Eye-Beautiful,' along with thirty-two attendant powers, such as Supreme Strength. Heads, tusks, gardens, ponds, daughters, maidservants, and musical instruments, seven of each. When transformed, they delight beings with the seductive arts of desire-filled women, becoming intoxicated and destroying weapons such as the vajra. Divine body, seven noble ones, a chariot with beautiful woven patterns as the measure. Note 7: The king of gods can hold to the left, Mount Meru is shattered and turns into a red sea of blood. The impact is deadly, weapon dust gathers in the sky, sound, light, solar and lunar eclipses, earthquakes, and so on. So it is said. Those Asuras, though at times possessing the wisdom to discern good from evil, are obscured by the obscurations of that realm's beings, and thus do not attain the path of the Hearers and Solitary Realizers. The venerable Nagarjuna said: "Though the Asuras possess the nature of gods, they suffer greatly from the mental anguish of envying the splendor of the gods. Though they possess intelligence, they do not see the truth due to the obscurations of beings." So it is said. Although it is so, the Mahayana teachings are inconceivable and unlike that. The Ratnakuta Sutra says: "At that time, when this Dharma discourse was taught, gods, nagas, asuras, garudas, kinnaras, and countless mahoragas all attained the Dharma eye, free from dust and defilement, regarding the dharmas." So it is said. The cause is: "In the lineage of the Asuras, they always practice deception and illusion, do not commit sins, delight in fighting, and also enjoy giving. These are the powerful Asuras." So it is said. Third, explaining the suffering of humans, there are two: the fundamental suffering and the suffering of its parts. First, explaining the fundamental suffering, there are three: the suffering of suffering, the suffering of change, and the pervasive suffering of conditioning.
Chinese
解释是：一般来说，众生的生命维持是瞬间变化和耗尽的。特别是，与以前的贤劫时代和不悦耳的声音等人类相比，由于现在南赡部洲处于寿命的末期，就像水泡一样，现在存在的部分也在摇晃和变化，寿命短暂，并且由于许多非时而死的因素而受到控制的赡部洲的人们，由于愿望无法实现和许多不愿发生的事情，内心不快乐，并且不断遭受相互争斗等痛苦。雪上加霜的是，突然有人死亡，牲畜被敌人追赶，歉收之年房屋被火烧毁等，疾病、邪魔、敌人和自然灾害等痛苦接踵而至。例如，就像一个患有麻风病而痛苦的人，又遭受了脓疱疮的痛苦，并且还在伤口上涂抹止痒药而更加痛苦一样。第二，解释变化的痛苦：在这个显赫的地方，国家的优点，如土地、水、花园、庄稼、牲畜、丝绸和珍宝等，以及色、声、香、味、触等一切所需之物都丰富而圆满，几乎可以与天上的花园媲美。然而，当人们贪恋和渴望五种欲望的滋味而享受时，表面上看起来是快乐的，例如，混合毒药的食物进入体内，暂时感到味道鲜美和饱腹等快乐，但最终却被毒病折磨而憔悴，身体的光泽消失，眼睛无力下垂，卧床不起，经历痛苦的折磨，身体变得瘦弱。同样，由于前世的业力和一些偶然的因素，暂时像魔术般获得的幸福和荣耀，就像在豪宅等地方尽情玩乐、饮食和歌舞时，突然发生地震，房屋倒塌等，其本质是会带来痛苦的。第三，解释遍行有漏的痛苦：在名为光明国的国王那里，
English
The explanation is as follows: In general, the life sustenance of all beings changes and diminishes in an instant. In particular, compared to the previous Fortunate Aeon and humans with unpleasant sounds, etc., due to the fact that this Southern Continent is now in the degenerate age of life, like a water bubble, the part that exists now is also shaking and changing, so life is short, and due to many causes of untimely death, the people of Jambudvipa, who are controlled by others, are unhappy because their wishes are not fulfilled and many unwanted things happen, and they constantly suffer from mutual conflicts and other sufferings. On top of that, sudden deaths occur, livestock are chased by enemies, and houses are burned down in bad years. Sufferings such as diseases, evil spirits, enemies, and natural disasters follow one after another. For example, just as a person suffering from leprosy is afflicted with the pain of impetigo, and then applies antipruritic medicine to the wound, causing even more pain. Second, the explanation of the suffering of change: In this eminent place, the merits of the country, such as land, water, gardens, crops, livestock, silk, and jewels, etc., and all the necessities of form, sound, smell, taste, and touch are abundant and complete, almost comparable to the gardens of the gods. However, when people crave and desire the taste of the five desires and enjoy them, it seems like happiness at first. For example, when food mixed with poison enters the body, it temporarily feels delicious and full, but eventually it is tormented by the poisonous disease and becomes haggard, the luster of the body disappears, the eyes droop weakly, and one is bedridden, experiencing painful torment, and the body becomes thin. Similarly, due to past karma and some accidental factors, the happiness and glory obtained temporarily like a magic trick, like when indulging in play, food, drink, and song and dance in mansions, etc., suddenly an earthquake occurs and houses collapse, etc., its nature is to bring suffering. Third, the explanation of the pervasive suffering of conditioned existence: In the kingdom called Radiant Land, to the king named Rabga,